Aetihasik Pariprekshya Ma Namaskar Mangal - Book Summary

This comprehensive summary focuses on the historical evolution and meaning of the Jain "Namaskar Mangal" (the Nava Kar Mantra), based on the provided text by M. A. Dhaky.

1. Introduction and Core Meaning:

The "Namaskar Mangal" (Panch Parmeshthi Namaskar) is universally accepted as auspicious by both the Shvetambara and Digambara Jain traditions.
It holds significant importance in worship, particularly from the early medieval period.
The text posits that the mantra's original form, according to the Pakhnadagam (circa 475-225 CE), is: "Namo Arihantanam. Namo Siddhanam. Namo Aayariyana. Namo Uvajjhayanam. Namo Loe Savvasahunam."
Initially intended as a ritualistic greeting at the beginning of texts and religious ceremonies, its profound efficacy was later recognized, leading to its designation as a "mantra."
The text emphasizes that deep philosophical meanings are derived from these five words, and this continues to be explored.

2. Evolution and Additions to the Mantra:

The mantra is colloquially known as "Nokar" in Jain-Gujarati, likely derived from "Navkar." The authentic scriptural name, in Ardhamagadhi, is "Namukkara" (or variations), with its Sanskrit equivalent being "Namaskara."
The popular "Navkar Mantra" of nine words (nine pada) includes four additional words which are not part of the original Namaskar Mangal. These were added later, primarily from the 6th century CE onwards, as a praise of the fruits of reciting the five namaskars.
These four additional lines, such as "Eso Panch Namukkaro Savva Pavappanasano. Mangalanam Cha Sivesi Padhamam Havai Mangalam," are considered phal-prashasti (praise of the results) and are not ancient.
The Vyakhyaprajnapti (circa 3rd century CE) and the Avasyakasutra (circa 475-500 CE) do not contain these additional four lines. Their first clear mention and explanation appear in Jinabhadragani Kshamashraman's Visheshavasthyabhashya (circa 585 CE), likely influenced by the Avasyakaniyukti (circa 525 CE).
In the Digambara tradition, the four added lines are found in Maharashtri Prakrit, while the original five are in Sauraseni Prakrit.

3. Original Meaning and Later Interpretations:

The five namaskars offer salutations to Arihants, Siddhas, Acharyas, Upadhyayas, and all monks and ascetics.
The original verses have no inherent mystical or Tantric qualities. They were simply meant as auspicious pronouncements.
Over time, beliefs about their immense efficacy spread, leading to the creation of narratives that extolled their virtues. This transformed the Namaskar Mangal into the nine-word Navkar Mantra.
The author notes the irony that numerous articles and books now exist detailing the mantra's boundless glory, its hidden meanings, and the immense benefits derived from its recitation.

4. Historical Evidence and Dating:

During the time of the first recension of Jain scriptures in Pataliputra (circa 300 BCE) and the centuries following, the Namaskar Mangal likely consisted of only one or two verses.
Some words in the mantra had different Ardhamagadhi forms compared to the later Maharashtri Prakrit prevalent today.
Early Inscriptions:
- A short inscription in a cave in Maharashtra (2nd-1st century BCE) contains only the first verse: "Namo Arihantanam" (or a variant).
- Inscriptions from Mathura during the Shaka and Kushana periods (early 2nd-3rd century CE) also contain only the first verse.
- The prominent inscription in the Hathigumpha cave of Kalinga Emperor Kharavela (circa 50 BCE) contains two verses: "Namo Arihantanam" and "Namo Savve Vidhanam" (likely meaning "Namo Savvasahunam"). The remaining three verses are not found in any inscription from that period.
Textual Evidence:
- The full five-verse Panchanamaskar is first found in the Vyakhyaprajnapti, based on older manuscripts.
- The inscription in the Hathigumpha cave shows "Namo Arihantanam" where Ardhamagadhi would have "Namo Arihantanam," indicating an early linguistic shift.
- The Avasyakasutra (circa 5th century CE) also shows "Namo Arihantanam" and the variant "Namo Mahantanam" instead of "Namo Arihantanam." This is the first instance of the word "Arihanta" appearing in its current widely used form.
- The Pakhnadagam (circa 475-225 CE) uses a Prakrit form like "Amo" instead of "Namo," and "Arihanta" in the first verse. This linguistic progression is also seen in the Anuyogadwara-purnika by Jindas Gani Mahattar and the commentary by Kotiacharya on the Visheshavasthyabhashya (circa 725 CE).

5. Linguistic and Semantic Evolution of "Arihanta":

The word "Arihanta" itself evolved. The original Sanskrit form is believed to be "Arhanta," derived from "Arha," meaning "worthy" or "deserving."
In Jainism, "Arihanta" became synonymous with "Jina" (one who has conquered themselves) and "Kevali" (one with omniscience).
From the Gupta period onwards, Arihants were associated with divine attributes like 34 perfections (atishaya), the divine assembly (samavasarana), and eight auspicious symbols (ashtamahamapratyagarya).
The forms "Arhaha" (Ardhamagadhi) and "Ariha" (Southern Prakrit) and their plural "Arihanta" are not found before the Gupta period. Buddhist commentator Buddhaghosha also used "Arihanta" for the first time in Buddhist literature.
Later commentators, like the author of the Avasyakaniyukti, interpreted "Arihanta" as a compound of "Ari" (enemies) and "Hanta" (destroyer), meaning "one who has destroyed the eight karmic enemies." This is a significant departure from the original meaning.

6. Reasons for the Expansion of the Mantra:

The initial focus on saluting the "Arihanta" (as the great muni) and "Siddha" (as the liberated soul) is understandable.
The inclusion of "Acharya" and "Upadhyaya" is questioned. The Chattaarimangalam stotra from the beginning of the Common Era mentions only Arihant, Siddha, Sadhu, and Kevaliprajnapta Dharma as auspicious.
The author suggests that the concept of "Sadhu" (monk) entered the Namaskar Mangal due to the influence of the Chattaarimangalam stotra.
The addition of "Acharya" and "Upadhyaya" might have been a response to perceived indiscipline, arrogance, and disrespect among disciples in the early centuries CE, as suggested by verses in the Uttaradhyayana Sutra and Vyavahara Sutra.
To counter such issues and reinforce discipline, new narratives and rules were introduced. Simultaneously, the Namaskar Mangal was expanded to include the Acharya (head of the sangha) and Upadhyaya (teacher of scriptures) alongside the Arihant, Siddha, and all universal Sadhu.

7. Potential Origin in the Parshvanatha Tradition:

The author suggests that the first two verses of the Namaskar Mangal might have originated in the tradition of Parshvanatha.
The early inscriptions mentioning "Namo Arihantanam" are likely from this tradition.
It's possible that these verses were first adopted by Parshvanatha's followers and later integrated into the Mahavira tradition, with the remaining three verses added later during the Shaka-Kushana period.
The text notes that the inscription in the Hathigumpha cave mentions it being carved for "Arihanta," but this might not align with the later Jain definition of Arihanta (Kevali, Tirthankara), as Mahavira's tradition no longer produced Arihantas after him.
The author also points to the possibility that the caves carved by Bhadanta Indrarakshita might also be associated with the Parshvanatha tradition, as the extreme non-possession preached by Mahavira would make a monk carving his own cave unlikely.

8. Transformation into the "Navkar Mantra":

The text then explores when the Namaskar Mangal transformed into the "Navkar Mantra."
The Paryataraadhana (or Amarnama Aaradhana Sar) from the 13th century CE mentions "Navkar" as the 31st door to meditation at the time of death, calling it the "supreme mantra" and the essence of the twelve Angas.
Another Paryataraadhana from the medieval period also discusses "Navkar" as the 20th door, highlighting its immense power to lead to rebirth as a celestial being.
However, the author notes that terms like "Navkar Mantra" are absent in earlier works like the Avasyakaniyukti, Visheshavasthyabhashya, and Haribhadra Suri's commentary (circa 750 CE).
The author speculates that the mantra's transformation might stem from two verses in the Avasyakaniyukti that speak of supernatural benefits, though the primary purpose of the Namaskar Mangal was to calm the mind and achieve peaceful death in the final moments of life. In everyday practices, its aim was to stabilize the mind and bring about a state of equanimity.

9. Conclusion:

Summary of Findings:
1. The famous Namaskar Mangal initially had only one or two verses, as evidenced by ancient inscriptions (2208-1700 years old). The remaining three verses were largely added during the Shaka-Kushana period, as suggested by texts like Vyakhyaprajnapti, Uttaradhyayana Sutra, and Vyavahara Sutra.
2. The first two verses likely originated in the Parshvanatha tradition. The four congratulatory verses were added later, around the beginning of the 6th century CE, likely around the time of the Niryuktikar. The word "Arihanta" was later transformed into "Arihanta," leading to a change in its original meaning. The text also notes the later addition of the Brahminal Om to the mantra.
3. Similar to the Namah Shivaya and Namo Bhagavate Vasudevaya mantras in other traditions, the original Namaskar Mangal likely represented simple devotion and reverence. However, like those mantras, it also became integrated into mystical and Tantric practices.
4. The influence of mystical practices grew in India from the Gupta period, and Tantric practices gained prominence from the post-Gupta period. The simple Namaskar Mangal was transformed into the "Navkar Mantra" in the medieval period, often under the guise of spirituality or outrightly disregarding scriptural injunctions. This led to beliefs about its miraculous powers, hidden secrets, and immense benefits from repeated chanting. The author emphasizes that these are later additions for satisfying desires.
5. The original text of the Namaskar Mangal in Ardhamagadhi is presented as: "Namo Arihantanam, Namo Siddhanam, Namo Aayariyana, Namo Uvajjhayanam, Namo Loge Savvasahunam."

10. Appendix:

The appendix discusses a reference in Dasavaikalika Sutra (5.1.124) where reciting the Namokkara leads to crossing over (pareta) and then a Jinasthavam.
The author raises questions about whether "Namokkara" here implies the full five-verse mantra and discusses the dating of the Dasavaikalika Sutra and the possible authorship of its parts.
It also touches upon the creation of verses that combine the five namaskars into a single stanza in later literature, and the potential punishment for authors doing so in Sanskrit compared to Prakrit.

In essence, the article traces the Namaskar Mangal from its origins as a simple devotional invocation to its complex evolution into a revered mantra with layers of added meaning and ritualistic significance, highlighting the impact of historical, linguistic, and cultural shifts within Jainism.